To The Jew First, A Reformed Perspective

by Dr. Richard L. Pratt, Jr.

(Professor Reformed Theological Seminary)

I
am delighted to see representatives from so many evangelical groups participating
in this conference on gospel ministry to Jews who have not acknowledged Jesus as
Messiah. We should all be encouraged at witnessing such widespread, inter-denominational
interest in this important topic. It is also encouraging to me that the
organizers of this conference included my branch of the church, the Reformed tradition,
within this discussion. I am convinced that the Calvinistic tradition has many things to
learn in this area, and perhaps a few things to contribute to an inter-denominational forum
like this one. 1

In this essay, we will look at four major Calvinistic doctrines which have
implications for gospel ministry to non-Christian Jews. Several goals have shaped our
treatment of these doctrines. First, we will focus only on longstanding doctrines on which
the Reformed tradition has been relatively unified, rather than on my own personal views.
Second, to insure that the perspectives here reflect some breadth of agreement, we will
draw upon confessional resources, especially the Westminster Confession of Faith, 2 rather
than direct exegetical work with the Bible. Third, we will direct attention to some of the
practical implications that each of these doctrines has for gospel ministry to Jews who do
not follow Jesus as their Messiah.

At least four theological emphases within the Reformed tradition demand attention.
First, we will review the doctrine of the Covenant of Grace. Second, we will touch on
Calvinistic perspectives on the people of God. Third, the relationship of law and gospel
will come under consideration. Fourth, the Reformed doctrine of eschatology will draw
attention to several important issues. 3

The Covenant of Grace

The term "covenant" is so closely associated with Reformed theology that the words
"covenant" and "reformed" are often used interchangeably. In many circles, "Reformed
theology" is "covenant theology"; "covenant theology" is "Reformed theology." This close
association reflects the fact that a central feature of Reformed systematics is the doctrine of
covenant.

We should note that Reformed covenant theology has undergone significant
historical developments. Covenant did not dominate early Calvinistic thinking, but rose to
prominence through the Reformed scholastics of the seventeenth century. Since then,
however, covenant has played a formative role in nearly every corner of the tradition. 4 In
contemporary Calvinism significant adjustments have been made in the light of recent
analyses of ancient Near Eastern texts, but covenant remains a central organizing feature of
Reformed theology. 5

One of Reformed covenant theology's most important features is the idea of the
covenant of grace outlined in the Westminster Confession. 6 To understand this doctrine we
must remember that the highly scholastic Westminster Assembly did not use the term
"covenant" in precisely the same way that the Bible does. Rather, the term was used as a
theological construct to designate the manner in which God reveals himself to humanity.

In this framework, God reveals himself in two covenants. The Westminster
Assembly called the first covenant the "covenant of works" 7 or "covenant of life." 8 This
covenant describes the relationship between God and our first parents during their
probation in Eden. The Assembly identified the second covenant between God and
humanity as the "covenant of grace." This covenant was made with Christ and governed
divine-human relations from Genesis 3: 15 to Christ's second coming. At times, this
traditional vocabulary leads to confusion because many evangelical groups associate the
"covenant of works" with Moses, and the "covenant of grace" with the New Testament. By
contrast, the Reformed tradition limits the "covenant of works" to the time before the fall,
and assigns the entire history of redemption, including both the Old and New Testaments,
to the "covenant of grace."

Despite the historical breadth of the covenant of grace, the Reformed tradition has
always acknowledged differences between the Old Testament and New Testament periods.
Yet, it has also insisted that both Testaments are substantially unified and differ only
administratively. As the Westminster Assembly put it, the one covenant of grace "was
differently administered in the time of the law, and in the time of the gospel," 9 but "there
are not … two covenants of grace, differing in substance, but one and the same, under
various dispensations." 10

To be sure, this theological perspective raises many questions. What precisely is the
difference between the "substance" and "administration" of a covenant? Are not
"substance" and "administration" reciprocally related? Reformed theologians continue to
explore these interesting questions, but we must set them aside in order to focus our
discussion in a different direction.

Perhaps the most important implication of the covenant of grace is that there has
always been only one way of salvation. The way of salvation in the Old Testament era was
essentially the same as it is for Christians today. As the Westminster Confession put it, Old
Testament believers looked to "the promised Messiah, by whom they had full remission of
sins, and eternal salvation." 11 The divine purposes behind the religious arrangements of the
Old Testament were "for that time, sufficient and efficacious, through the operation of the
Spirit, to instruct and build up the elect in faith in the promised Messiah." 12

No doubt, many aspects of this affirmation need to be clarified. How did the
concept of the eschatological Messiah develop in the Old Testament? How much did Old
Testament believers understand about Christ? While Reformed theologians may answer
these questions differently, all agree that Christ was the implicit or explicit object of saving
faith even in the Old Testament. His death and resurrection have always been the basis of
salvation for all who believe.

The Calvinistic emphasis on one way of salvation in the one covenant of grace has
at least two significant implications for gospel ministry to non-Christian Jews. In the first
place, we may speak of the need to stress retrospective continuity. Evangelism of non-Christian
Jews from a Reformed perspective should stress the continuities between Old
Testament and New Testament faith. Because Gentiles have dominated in the church for so
long, Christianity has transformed remarkably from its biblical roots. To be sure, some of
these changes have resulted from encroachments of paganism, while others have rightly
come about as the church has sought to "become all things to all people" as Paul put it in 1
Corinthians 9: 22. Nevertheless, the distinctively Gentile flavor of most denominations
often makes Christianity appear to be an entirely Gentile religion. This appearance, in turn,
erects enormous barriers between the church and non-Christian Jews.

The manner in which Christians present the gospel can either ameliorate or
exacerbate this unfortunate situation. Christian groups who have no doctrine that unifies
the Testaments, like the covenant of grace, often run the risk of worsening the tension.
Many feel free, if not compelled, to present Christianity in ways which focus on
distinctively Gentile interests and needs. Reformed theology, however, can help resolve
some of these tensions because it stresses the continuities between the Testaments.
Because the Reformed tradition enthusiastically embraces the Old Testament's authority
over the modern church, it can present Christ in ways which emphasize the Old Testament
concerns that many Jewish communities still treasure so highly.

In the second place, we may also speak of the need for evangelism to stress
prospective continuities between the Testaments. The unity of the covenant does not
simply draw New Testament believers retrospectively toward Old Testament faith. It also
presses those oriented toward Old Testament revelation to look prospectively toward Jesus
and the New Testament. Unfortunately, so many Christian groups have characterized our
day as a distinctly "Gentile age" that a number of evangelicals have tended to minimize the
call for Jews to place their faith in Jesus as the Messiah. At times, these evangelicals come
close to treating Old Testament Israelite faith and Christianity as different but equally
legitimate ways to reach the same goal of salvation.

According to traditional Calvinism, nothing could be further from the truth. The
unity of the covenant of grace portrays Christian faith as the unwavering focus and goal of
the Old Testament. The faith structures of the Old Testament always anticipated Jesus. As
the Westminster Assembly put it, they were "all foresignifying Christ to come." 13 In this
sense, God designed Old Testament faith to point to Jesus and the faith structures he and
his apostles taught. To reject explicit commitment to Jesus of Nazareth, therefore, is to
reject Old Testament faith itself. The Reformed concept of the unity of the covenant of
grace makes evangelism of non-Christian Jewish communities an absolute necessity,
whether those communities are faithful or unfaithful to Old Testament religion.

The People of God

A second Calvinistic outlook which has significant implications for our topic is the
doctrine of the people of God. This doctrine addresses the relationship between Old
Testament Jews and the New Testament church. Unfortunately, many evangelicals hold
one of two common positions on this issue: 1) separation theology; or 2) replacement
theology. As we will see, however, the Reformed tradition actually holds a third position.

In the first place, separation theology views Israel and the New Testament church as
two relatively separate peoples of God. This viewpoint has become popular in recent
decades through Scofieldian Dispensationalism, and continues to varying degrees in many
contemporary expressions of Dispensationalism. In general, separation theology radically
distinguishes the divine program for ethnic Israel from that of the New Testament church.
Ethnic Israel often receives the designation of "the earthly people of God" because they are
thought to be destined to receive the land of Canaan and to experience an earthly salvation
in the millennium and beyond. The Gentiles of the New Testament church are frequently
described as "the spiritual or heavenly people of God" because they are thought to be
destined to receive the inheritance of an eternal heavenly existence. These Old Testament
and New Testament promises continue alongside each other as largely independent
programs.

In the second place, replacement theology holds that ethnic Israel has ceased to be
special in the eyes of God. This outlook has dominated a number of denominations
throughout the centuries. In this view, God has abrogated the special covenant status of
ethnic Israel and replaced Israel with the Christian church. At times, this replacement is
thought to be so categorical that Jews no longer have any special role whatsoever in the
plan of God.

Sadly, it has been my experience that many Christians outside the Reformed
tradition characterize the Calvinistic position as replacement theology. I suspect that this
misperception stems largely from the strong rhetoric many Reformed theologians employ
against the separation theology of Dispensationalism. It is important, however, to
understand that the Reformed position differs from both separation and replacement
theologies.

It is more accurate to describe the Reformed view on the people of God as "unity
theology." In this outlook, the New Testament church is one with Israel of the Old
Testament. The promises to Israel are not abrogated, but extended and fulfilled through the
salvation of both Jews and Gentiles in the New Testament community.

Reformed theologians have displayed their unity theology in a number of ways. For
instance, Calvin's interpretation of Paul's statement in Romans 11: 26 that "all Israel will
be saved" points to this strong sense of unity. In Calvin's view, "all Israel" refers neither to
believing Jews alone, nor to believers within the New Testament church alone. Instead, "all
Israel" denotes the combined number of believing Jews and Gentiles from both the Old and
New Testaments periods. As Calvin himself put it,

When the Gentiles shall come in, the Jews also shall return ... and thus
shall be completed the salvation of the whole Israel of God, which must
be gathered from both, and yet in such a way that the Jews shall obtain
the first place, being as it were the first born in God's family. 14

Whether or not Calvin's interpretation of this verse was correct, it set the course for
a continuing posture of the Reformed tradition. In line with Calvin's view, it is common
for Reformed theologians to speak of Israel as the church and the church as Israel. 15 This
interchangeability of terms points to the organic unity which Reformed theology
understands to exist between Old Testament Israel and the New Testament church. From
the Reformed perspective, believing Gentiles have always been adopted into the family of
Abraham by faith in Abraham's great Son. Gentile believers are made a part of Israel, and
thus they inherit the promises given to Abraham alongside Jewish believers from both
Testaments. There is neither separation nor replacement. Instead, the two have become
one.

We may further explain this unity theology by drawing attention to several beliefs
that characterize the doctrine of the church in the Reformed tradition. In the first place, we
should note that the Reformed outlook on the invisible church makes absolutely no
distinction between ethnic Israel and the church. The Westminster Confession defines the
invisible church in this manner:

The catholic or universal church, which is invisible, consists of the
whole number of the elect, that have been, are, or shall be gathered into
one, under Christ the Head thereof. 16

The full number of the elect from all ages and nations comprise the one invisible church. In
this respect, absolutely no distinction exists between the believing Jews of the Old
Testament era and the Christian Jews and Gentiles of the New Testament era. All the elect
have equal status and utter unity in the invisible church.

In the second place, Reformed theology also stresses the unity between the visible
communities of God's people in the Old and New Testaments. The Westminster Assembly
defined the visible church as that community which consists of all those
throughout the world that profess the true religion; and of their children:
and is the kingdom of the Lord Jesus Christ, the house and family of God,
out of which there is no ordinary possibility of salvation. 17

In this regard, however, the Westminster Confession notes one important distinction in a
parenthetical comment within 25.2. It remarks that the during the New Testament period
the visible church is "not confined to one nation, as before under the law [but] … consists
of all those throughout the world that profess true religion." The visible New Testament
church simply extends the visible Old Testament church to all the nations of the earth.
Even on the level of visible communities, Old Testament Israel and the New Testament
church are not two separate peoples, existing alongside or in opposition to each other.

Third, the unity of the visible communities is also evident in the ways Reformed
theology has taught that the New Testament visible church includes both believers and
unbelievers, just as Old Testament Israel did. This outlook on the church differs from that
of many groups who teach that the New Testament church consists only of true believers.
In the Reformed tradition, Jeremiah's promise that "everyone will know the Lord" (Jer
31: 34) in the New Covenant is not completed until the return of Christ. For this reason, at
the present time membership in the visible church consists of believers and unbelievers,
just as citizenship in Old Testament Israel consisted of believers and unbelievers.

Fourth, the unity of the visible Old and New Testament communities appears in the
Calvinistic belief that the children of believers are part of the visible New Testament
church. 18 As the Westminster Assembly put it, the visible church consists of those who
"profess the true religion … and … their children." 19 All Reformed paedo-baptists and a
number of Reformed baptists believe that children within the New Testament church hold
a status much like that of Israelite children in the Old Testament. They are the expected
(though not guaranteed) heirs of the promises of grace. This biological dynamic rests on
the conviction that the New Testament church is a continuation of Old Testament Israel.

Fifth, Reformed theology has emphasized the unity of Israel and the church by
applying Old Testament remnant theology to the church. This connection appears in two
ways. On the one hand, the threat of divine judgment stands over the New Testament
church just as it stood over Old Testament Israel. Calvinism does not distinguish Old
Testament Israel as under judgment and the New Testament church as under grace. The
Westminster Assembly plainly stated, "Some [churches] have so degenerated, as to become
no churches of Christ, but synagogues of Satan." 20 As Old Testament Israel experienced
divine judgment for flagrant apostasy, New Testament apostates will suffer divine wrath
individually and corporately, temporally and eternally.

On the other hand, just as the Old Testament promised that a righteous remnant
would continue even through Israel's darkest hours, so the Reformed tradition has affirmed
that "nevertheless, there shall be always a church on earth, to worship God according to his
will." 21 This application of Old Testament remnant theology points again to the Calvinistic
belief in the unity of the people of God in both Testaments.

To be sure, Reformed unity theology raises questions that need to be explored
further. For example, Reformed theologians still have not reached much consensus on the
status of physical descendants of believers after multiple generations have passed with
little or no evidence of saving faith. In this regard, non-Christian Jews today may have a
status among God's people similar to non-Christian Gentiles who have distant Christian
ancestors. One thing is clear to all in the Reformed tradition. Physical descent does not
determine salvation. Yet, Paul's remarkably paradoxical statement in Romans 11: 28
strongly suggests that a special status extends through multiple generations. Speaking of
non-Christian Jews he says, "As far as the gospel is concerned, they are enemies on your
[the Gentiles'] account; but as far as election is concerned, they are loved on account of the
patriarchs, for God's gifts and his call are irrevocable." This passage asserts that a special
status of some sort continues for Jews who are distant physical descendants of the Old
Testament believers. Perhaps a similar status applies to Gentiles with Christian ancestry as
well, but this issue remains to be explored more fully in the Reformed tradition. Despite a
number of lingering uncertainties, Reformed theologians unquestionably affirm continuity
between the visible people of God in both Testaments.

The Reformed perspective on the unity of God's people has at least two important
implications for gospel ministry to Jewish communities. First, Gentiles must carry out
evangelism of non-Christian Jews with a strong sense of indebtedness. Throughout the
history of Christianity, Gentile Christians have evangelized Jewish communities with
apparently little awareness of the gratitude they owe to ethnic Israel. Even when anti-Semitism
has not dominated Gentile Christian attitudes, outreach to the lost in ethnic Israel
has not differed noticeably from outreach to lost pagans. Yet, if the Reformed perspective
is right, then Gentile Christians owe a tremendous debt to ethnic Israel because Gentile
Christians practice a faith which they inherited from Jews. In this regard, we should be
mindful of Paul's words to the Gentiles in Rome: "Do not boast over those branches [non-Christian
Jews]. If you do, consider this: You do not support the root, but the root supports
you" (Romans 11: 18). Calvinistic unity theology stresses the gratitude that every Gentile
believer owes to ethnic Israel. Although we must not diminish the teachings of the New
Testament that may offend non-Christian Jews, the practices of Gentile Christian
evangelists should demonstrate the utmost appreciation for the ethnic Israel to whom they
owe so much.

Second, the Reformed tradition also reminds us that the visible Christian church has
no claim to moral superiority over ethnic Israel. Throughout its history, Gentile Christians
have frequently disdained Jews as "covenant breakers," "God haters" and "Christ killers."
Most of the time, this treatment of ethnic Israel has been coupled with the belief that the
Christian church is of a higher moral character. According to the Reformed doctrine of the
visible church, however, the New Testament church also contains much impurity. Such
terms as "covenant breakers," "Christ killers" and "God haters" may be applied as readily
(if not more readily) to the visible Church as to ethnic Israel. In Romans 11: 18-21 the
apostle Paul warned Gentile Christians of his day not to "act arrogantly" toward
unbelieving Jews under divine judgment because apostasy and divine judgment were
possibilities for the Gentile visible church as well. Judgment can come upon them as
"unnatural branches" as it came upon the "natural branches" of Old Testament Israel. As
history has demonstrated repeatedly, Paul's warning has become reality. It is a matter of
record that the predominantly Gentile church has repeatedly turned from covenant fidelity
and has suffered the judgment of God for these apostasies. For this reason, evangelism of
non-Christian Jews must be carried out with a high degree of humility. We must always be
ready to admit the enormous failures of the Christian church.

Law and Gospel

The Reformed tradition has also espoused an outlook on law and gospel that should
inform gospel ministry to Jews without Christ. In Reformed confessions and catechisms,
the terms "law" and "gospel" commonly distinguish the Old Testament from the New
Testament, but it is important to see that this distinction is by no means absolute. 22 In the
Calvinistic perspective, the gospel of Christ held an essential a place in the law of Moses,
and Mosaic law plays a central and positive role in the age of the gospel. law and gospel
are not in opposition, but are two harmonious dimensions of life under the mercy of God in
both Testaments.

In this respect, important differences arise between the Lutheran and Reformed
traditions. Put simply, in contrast with Reformed theology the Lutheran Church has
exhibited a largely negative assessment of the law. It is well known that Luther's
catechisms and sermons on the law primarily focused on the usus pedigogicus, the law as
an instrument of sin leading to belief in Christ. The usus civilus, law as restraining sin, also
received attention quite early. Luther himself, however, never formally established a place
for the third use of the law as a moral guide for believers (usus normativus). Given
Luther's personal religious history, his orientation is not surprising. It was not until the
Melancthonian Formula of Concord (1577-1580) that the Lutheran tradition formally
affirmed the tertius usus legis (" third use of the law"), the law as moral guide for followers
of Christ. 23 Still, the third use of the law has not held a strong position in Lutheran
theology. Luther's negative assessment of the law continues to characterize the Lutheran
tradition in this regard. 24

Calvinism, however, has taken a very different approach. In Calvin's commentary
on the seventh chapter of Romans, he argued that the law as moral guide was actually the
primary use of the law. This position led Calvin to a much more positive assessment.
Commenting on Romans 7: 10 Calvin said,

The commandment shows us a way of life in the righteousness of God, and
… was given in order that we by keeping the law of the Lord might obtain
eternal life, except our corruption stood in the way. … We must thus
distinguish between the character of the law and our own wickedness. It
hence follows, that it is incidental that the law inflicts on us a deadly wound,
as when an incurable disease is more exasperated by a healing remedy. …
this remains unaltered, that it is not in its own nature harmful to us, but it is
so because our corruption provokes and draws upon us its curse. 25

From Calvin's viewpoint, the law of Moses reflected the moral nature of God and
was designed in the first place to show humanity the path to life. The law increased sin and
led to death only because of humanity's fall into sin. For this reason, Calvin stressed the
law as a gracious gift from God. 26 It is a blessing even for Christian believers, and guides
them in the way of grateful living before God. 27 In a word, Calvin was much more positive
than Luther in his assessment of the Mosaic law as a guide for Christians. This more
positive outlook has characterized Reformed theology throughout the centuries.

The Westminster Confession devoted an entire chapter to the subject: "Of the Law
of God." First, the Westminster Assembly declared that the moral structures of God's law
actually preceded Moses. As the first and second paragraphs of chapter nineteen declare,
"God gave to Adam a law" 28 and this same law was "delivered by God upon Mount Sinai,
in Ten Commandments." 29 In this view, it was never morally acceptable to steal, break
Sabbath, dishonor parents, etc. These laws were codified in the days of Moses, but had
already "bound [Adam] and all his posterity." 30

Beyond this, in the Calvinistic outlook God added two features to this pre-existing
moral law through the ministry of Moses. On the one hand, in the language of
Westminster, God ordained for Israel "as a church under age, ceremonial laws." 31 On the
other hand, he gave to Israel "as a body politic … sundry judicial laws." 32 Undoubtedly,
establishing sharp divisions between moral, ceremonial, and judicial laws is problematic.
Countless theologians within and without the Reformed tradition have challenged the value
of these categories. Nevertheless, even operating with this threefold division, the Reformed
tradition has affirmed the moral relevance of all aspects of Mosaic law. As the
Westminster Assembly put it, the moral law is "binding in all times and circumstances
what ever it says." 33 Even though the ceremonies of the Old Testament, such as sacrifice
and temple worship, are not to be performed by New Testament believers, they are not
irrelevant because they "prefigur[ ed] Christ" and "[ held] forth divers instruction of moral
duties." 34 Moreover, even the judicial laws maintain relevance for the New Testament
period as far as "the general equity thereof may require." 35

It is not surprising, then that Reformed theologians have emphasized that followers
of Christ benefit tremendously from attention to the law of God. In fact, the Westminster
Confession devoted the overwhelming majority of its attention to the law of God to
positive declarations of its usefulness and value for life in the New Testament period.
Consider the following sample:

Although true believers be not under the law, as a covenant of works, to be
thereby justified, or condemned; yet it is of great use to them, as well as to
others, in that, as a rule of life informing them of the will of God, and their
duty, it directs and binds them to walk accordingly. … It is likewise of use to
the regenerate, to restrain their corruptions. 36

As this passage makes clear, from a Reformed perspective the law of God is "of great use"
to believers and unbelievers alike even in our day.

If this confessional statement does not make the point clear, the positive outlook on
Mosaic law in the Reformed tradition should be evident in various Calvinistic political
experiments. For example, the social structures of Calvin's Geneva, the Puritans' England,
and the Puritan colonies of America demonstrate how prone Reformed theologians are to
view the Mosaic law as a positive resource for guiding moral and political life. Even in our
own day, it is not uncommon to hear Calvinists, often known as "theonomists" or
"reconstructionists," enthusiastically recommending that contemporary civil governments
enforce Old Testament judicial laws as much as possible. To be sure, Reformed
theologians disagree about the details of these views, but the propensity of the Reformed
tradition to emphasize the third use of the law appears throughout its history.37

What are some implications of this focus of Reformed theology for gospel ministry
to non-Christian Jews? At least one important implication comes to mind. Evangelism
guided by Reformed theology insists that the law of Moses remains God's law for his
people today. Contrary to many Christian traditions, Reformed theology does not present
Christianity as opposed to the guidance of Mosaic law. Christian traditions that tend
toward antinomianism often require Jewish converts to abandon their traditions such as
Sabbath-keeping, annual Feasts, and dietary observances. In effect, these converts are told
that they must live as Gentiles to demonstrate loyalty to their Jewish Messiah Jesus.

Happily, in recent years a number of Christian Jewish congregations have resisted
this widespread antinomianism. These churches endorse practices which many Gentile
Christians are likely to consider contrary to the teaching of the New Testament. Yet, the
members of these congregations see themselves as coming to completion or fulfillment as
Jews when they receive Jesus as the Messiah. They see no need to abandon all biblical or
biblically based post-biblical traditions.

As might be expected, the existence of these Jewish Christian communities has
raised tensions in the broader Christian church. Their beliefs and practices are so different
from those of typical Gentile churches that many Gentiles view these congregations as
unusual to say the least. On occasion, these Christian Jewish churches react with an
attitude of superiority over their Gentile brothers and sisters. It would appear that we are
not far from the ethnic tensions that severely divided the first-century church. This
disharmony compels us to examine more closely how we should relate the law of Moses to
life in Christ.

The positive Reformed outlook on Old Testament law can greatly mollify these
divisions. Reformed theology finds all Mosaic law valuable for Christian living, and
promotes open attitudes toward Jewish Christians who wish to preserve their distinctively
Jewish practices. Just as the book of Acts indicates that the apostles did not forsake all of
their Jewish traditions as they followed Christ, 38 so Reformed evangelism today should not
discount many of the practices of contemporary Jewish Christian congregations.

To be sure, disagreements will arise over how biblical and post-biblical Jewish
traditions should be applied today. It is unlikely that full agreement will ever be reached on
these matters. Yet, the Reformed emphasis on the law as a moral guide for believers should
at least help us clarify where the crucial issues lie. From the vantage point of Reformed
theology, there is no problem for Jewish Christians to explore the applications of Old
Testament laws to life today. In fact, this exploration should be applauded and pursued by
Gentiles as well.

The Reformed outlook on Old Testament law also clarifies the nature of Jewish
conversion to Christianity. On the one hand, to be a Jewish Christian does not mean
lessening one's pursuit of obedience to the law of Moses. On the contrary, it implies a new
empowerment from the Holy Spirit to fulfill the requirements of the law under the
Lordship of Christ. Even those post-biblical Jewish traditions which aid in the process of
sanctification are acceptable in principle. In a word, Reformed evangelists should be clear
that Jews do not have to become Gentiles in order to follow Jesus.

At the same time, Reformed theology encourages Christian Jews to remember that
all traditional practices must be reinterpreted and modified in light of the revelation of
Jesus Christ. For instance, it may be acceptable to maintain a Kosher diet for reasons of
health or tradition, but to do so in order to separate oneself from Gentile Christians
contradicts New Testament teaching on the unity of the church. 39 Similarly, celebrating the
Passover may in fact be quite beneficial, but to sacrifice a lamb as part of that celebration
insults the sufficiency of Christ's atonement. While the Reformed tradition does not ask
Jews to forgo their Jewishness in order to follow Christ, it does insist that their Jewishness
be completely defined by Christ. Moreover, while in principle Jews need not live like
Gentiles in order to be Christian, they must at times be willing to accommodate themselves
to Gentiles for the sake of the gospel. 40

Nevertheless, it is incumbent upon Jewish and Gentile Christians alike to pursue
obedience to God's law together. The question before Reformed churches is not whether
the law of Moses applies to the Christian life, but how. To neglect the law of Moses is to
neglect the moral perspectives of Jesus himself, who insisted that "anyone who breaks one
of the least of these commandments and teaches others to do the same will be called least
in the kingdom of heaven" (Matthew 5: 19). Our task is to discern how to observe the
Mosaic law in the New Testament era. Should these observances be the same for Gentiles
and Jews? To what degree should cultural and personal variations be permitted?

In all events, it should be clear from a Reformed perspective that evangelism of
non-Christian Jews should never give the false impression that loyalty to Moses precludes
love for Christ. On the contrary, Christian evangelism should affirm that wholehearted
devotion to Christ expresses itself in wholehearted devotion to Mosaic law.

Eschatology

The Reformed perspective on eschatology also provides significant guidance for
evangelizing non-Christian Jews. Unfortunately, the terms "Reformed" and "eschatology"
do not go together in the minds of many Christians. Most evangelicals have difficulty
believing that Reformed theology has much to say about eschatology. There are at least
two reasons for this misperception. First, unlike many contemporary evangelical groups,
Reformed theologians seldom give themselves to sketching out particular end-time
scenarios. We have remained largely skeptical of proposed dates and sequences of events.
Second, Reformed ecclesiastical bodies have normally allowed a wide variety of views
among their members and officers. Reformed confessions and catechisms do not endorse
particular positions on questions that preoccupy many evangelical groups. They simply
affirm basic beliefs such as the return of Christ in glory, the resurrection of the dead,
judgment, and the final new creation.

Despite this variety, it is fair to say that the Reformed tradition has largely been
divided between amillennial and postmillennial eschatologies. On occasion, premillennial
Reformed theologians have appeared, but this position has not been widespread. For this
reason, we will concentrate our attention on the eschatological hopes of Reformed
theologians who endorsed amillennial or postmillennial positions.

The Reformed tradition has typically affirmed a very important eschatological role
for ethnic Israel in at least two ways. In the first place, Calvinists have strongly affirmed
that the land promises to Israel will be fulfilled when redeemed Israel possesses the entire
earth. Many evangelicals assume that only premillennial eschatology affirms the abiding
validity of Israel's land promises. In this view, to deny the premillennial return of Christ is
to deny God's faithfulness to his earthly promises and to replace them with spiritual
blessings. We should point out, however, that neither Reformed amillennial nor
postmillennial eschatologies suggest that the earthly promises to Israel's patriarchs have
failed. On the contrary, Reformed eschatology sees the fulfillment of Israel's land promises
on a grand scale. It is true that amillennialism and post-millennialism do not typically make
much of the recent establishment of the state of Israel. Nor do they believe in a thousand
year reign to follow Christ's appearance. Instead, the land of Canaan was a mere foretaste,
a first step toward total world dominion by the people of God. 41 Reformed theology has
looked to the eschatological new heavens and new earth as the fulfillment of Israel's hopes
of a land. In the new creation, redeemed Jews and ingrafted Gentiles will possess the entire
new earth, the geographical center of which will be the land of Canaan and the New
Jerusalem.

In the second place, Reformed theologians have dealt very seriously with the
implications of Paul's paradoxical statement regarding Israel in Romans 11: 28-29: "As far
as the gospel is concerned, they are enemies on your account; but as far as election is
concerned, they are loved on account of the patriarchs, for God's gifts and his call are
irrevocable." 42 As a result, Reformed theology has been united in maintaining a hope for
the redemption of ethnic Israel.

This hope has taken two basic forms. On the one hand, some Reformed theologians
have argued that Paul simply assured his readers that the Jews have not been cut off
entirely from the grace of God. For this reason, the church will always have Christian Jews
among it numbers. 43 On the other hand, other Reformed theologians have understood
Romans 11 to teach that there will be a large scale conversion of Jews before the Second
Coming. For example, the answer to Westminster Larger Catechism question 191 states
that in the second petition of the Lord's Prayer (" Thy kingdom come"), we should pray
among other things that "the Jews [may be] called." This too is the opinion expressed in
the marginal notes on Romans 11: 26 in the Geneva Bible. 44 Other well-known theologians
have taken this position as well. For example, Charles Hodge wrote, "The second great
event, which, according to the common faith of the church, is to precede the second advent
of Christ, is the national conversion of the Jews." 45

This future hope for the widespread conversion of ethnic Israel has followed two
basic patterns in Reformed theology. On the one hand, postmillennialists often look upon
this event as the final stage of the Christ's victorious church. The gospel goes forth to all
the world, and ethnic Israel joins in the worldwide redemption which ushers in the return
of Christ. On the other hand, amillennialists tend to understand ethnic Israel's
eschatological conversion as a divine response to Gentile apostasy, not as a great climax of
the gospel's victory over the world. 46

Despite these differences, one common element appears in the Reformed tradition
on the future conversion of ethnic Israel: any large scale Jewish conversion must come
through the preaching of the gospel. This position strongly opposes any eschatology that
provides ethnic Israel with an alternative avenue of salvation. The Reformed vision of
Israel's future absolutely dismisses the popular notion that non-Christian Jews will have
the opportunity to believe in Christ when they see him coming in glory. When Christ
appears in glory, it will be too late for unrepentant Gentiles and Jews alike. The Divine
Warrior will strike out in judgment against the rebellious nations of the earth as well as
apostates in Israel.

What are the implications of Reformed eschatology for gospel ministry to non-Christian
Jews? At least two concerns come to the foreground. In the first place, the
Reformed outlook draws attention to the kind of hope we offer to non-Christian Jews in the
gospel of Christ. The Christian faith points to the fulfillment of Israel's hopes for earthly
victory and prosperity. From the time of the exile of Israel and Judah until now, the
persecution and suffering of the righteous in Israel has created severe theological and
physical crises. The laments have risen heavenward throughout the millennia. What has
happened to the promises to the patriarchs? Has God forgotten his promise to give Israel
victory over the nations that have persecuted her? When will God bring justice and victory
for his people? These hopes are concrete, physical and earthly, but they often seem foreign
to the Christian gospel. From the Reformed perspective, however, these earthly hopes are
nothing other than the inheritance we have been promised in Jesus.

The Christian gospel is the proclamation that these very real, corporeal, earthly
hopes are fulfilled through the work of Christ. We announce that in Jesus we have the
inauguration of that Kingdom. Already the stronghold of evil has been broken through the
death and resurrection of Christ. In the ongoing work of the Spirit today, we see different
aspects of this eschatological vision fulfilled throughout the world. Moreover, every hope
of the faithful remnant of Israel will come to complete fruition in the return of Christ.

From the Reformed perspective, the Christian gospel which we announce to Gentile
and Jew alike does not promise an individual salvation of eternal heavenly bliss. Instead,
the Christian gospel announces that the earthly hopes of God's people Israel will become a
never-ending historical reality on the new earth at Christ's return. At that time, the enemies
of God's people will be destroyed, the earth will be renewed, and God's people will inherit
the earth. This focus of the Christian gospel is often lost from contemporary evangelism,
but it must be reaffirmed in the strongest terms, especially in ministry to non-Christian
Jews. 47

A second implication of Reformed eschatology recalls that the Reformed tradition
insists that like Gentiles, Jews can only experience the future glory of the Kingdom of God
by receiving the gospel of Christ now. As a result, we have an urgent responsibility to
bring the gospel to Jewish communities. Our hearts should break over the condition of
Jews who live apart from their Messiah. Our love and high regard for the people who
received God's irrevocable call should stir our hearts to bring them the good news of
Christ so that they might be rescued from the coming judgment.

Moreover, whether we believe that there will be a large scale conversion of Jews to
Christ or not, focusing evangelistic attention on Jewish communities is our eschatological
responsibility. Evangelical organizations frequently focus on Jesus' words that "this gospel
of the kingdom will be preached in the whole world as a testimony to all nations, and then
the end will come" (Matthew 24: 14). As a result, they work diligently to spread the gospel
to every identifiable Gentile people group. Of course, we should applaud these efforts. But
when this focus on Gentiles entirely displaces evangelistic concern for ethnic Israel, we
have gone too far. Insofar as we our eschatology leads us to expect our age to include the
conversion of Jews, we are responsible not just to reach the Gentile world for Christ, but to
reach Israel as well.

Conclusion

I began this paper by suggesting that the Reformed tradition has a lot to learn and
some things to contribute to shaping gospel ministry to non-Christian Jews. This paper is a
call for Reformed churches to reconsider their commitments to this task. Our tradition has
been so oriented toward the Gentile world that we have often failed to seek the lost in
Israel. It is time for us to follow through with the implications of Reformed theology by
reaffirming and applying our commitments to this ministry opportunity. At the same time,
it would appear that Reformed theology also has perspectives that can contribute to
reassessments within other traditions. The unity of the Testaments in the covenant of grace,
the one people of God, the harmony of law and gospel, and the eschatological vision of
Israel's future offer outlooks that may enhance the efforts of other branches of the church
as well. In all events, every Christian tradition should search deeply within itself and
interact with other theological perspectives to find every legitimate and effective way to
bring the gospel of Christ to those Jews who still have not found their Messiah.

Whereas Messiah Jesus commanded that "repentance and forgiveness of sins be preached
in His name to all nations beginning at Jerusalem" (Luke 24: 47);

Whereas there has been an organized effort on the part of some who claim to profess the
name of Christ to deny that Jewish people need to come to Him to be saved;

Whereas these people have spread a false hope and security that Jewish people can inherit
eternal life apart from the faith in God's New Covenant promises foretold by the Jewish
prophets (Jeremiah 31: 31, Isaiah 53);

Therefore, the 20th General Assembly of the PCA re-affirms that we are "not ashamed of
the gospel, because it is the power of God for the salvation of everyone who believes: first
for the Jew, then for the Gentile" (Romans 1: 16);

Re-affirms that "salvation is found in no one else, for there is no other name under heaven
given to men by which we must be saved" (Acts 4: 12) and "at the name of Jesus every
knee should bow" (Philippians 2: 10);

Re-affirms that anyone and everyone -Jewish or Gentile -who fails to receive Jesus,
Messiah of Israel, as Savior and Lord, as taught in the New Covenant, will perish eternally;
for Peter, appointed as Apostle to the Jewish people (Galatians 2: 7), pleaded with the men
of Israel, "save yourselves from this corrupt generation" (Acts 2: 1-41);

Re-commits itself to prayer for all peoples -Jewish & Gentile, to turn to the God of Israel
and His Holy Messiah Jesus in faith, as the Westminster Larger Catechism states, we are to
pray that "the gospel [be] propagated throughout the world, the Jews called, the fullness of
the Gentiles brought in" (Westminster Larger Catechism answer to Question 191);

Re-commits itself to the preaching of the gospel of Christ to all peoples -Jewish & Gentile,
and condemns as the worst form of anti-semitism withholding the gospel from the Jewish
people;

Condemns as erroneous the false teaching held by some that salvation for Jews today is
possible apart from the Gospel of Christ due to the Abrahamic Covenant, for this heresy
necessarily involves denying the completed atonement for sin accomplished through our
Messiah (Hebrews 9: 15).

We therefore re-affirm, in accord with the scriptures and the Westminster Confession of
Faith and Catechisms, that it is our duty, as Messiah's people, to take the gospel to all the
peoples of the earth, including the Jewish people. We call the Jewish people, through
whom Jesus came, to join us in faith in their own Messiah, obedience to their own King,
Jesus the "King of the Universe", and in the proclamation of His gospel to all peoples, for
that same Jesus will one day return to judge the world (Acts 1: 11).